American Heretic: Theodore Parker and Transcendentalism'

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American Heretic: Theodore Parker and Transcendentalism' H-SHEAR Field on Grodzins, 'American Heretic: Theodore Parker and Transcendentalism' Review published on Sunday, August 1, 2004 Dean Grodzins. American Heretic: Theodore Parker and Transcendentalism. Chapel Hill and London: University of North Carolina Press, 2002. xiii + 631 pp. $39.95 (cloth), ISBN 978-0-8078-2710-9. Reviewed by Peter Field (Department of History, University of Canterbury) Published on H-SHEAR (August, 2004) With Heretics Like These, Who Needs Saints? Dean Grodzins has written what is without doubt the definitive treatment of the early life of Theodore Parker. This is no mean feat as Parker was an exceptional individual, who contributed in vital ways to nineteenth-century New England and American culture. As the title of the book under review suggests, Parker joined with Ralph Waldo Emerson, Margaret Fuller and others to play a key role in the development of Transcendentalism. He also contributed to New England religious culture as well as participated in abolitionism, temperance, and other reform activities. Born in Lexington, Massachusetts in 1810, Parker grew up in a family of farmers and mechanics whose chief claim to fame was John Parker, the captain of the local militia at the Battle of Lexington in 1775. Theodore, John's grandson, was something of a prodigy, beginning his formal schooling at the age of six. Parker later recalled that from an early age he had been stung by ambition--"smarter than those around him and he knew it," Grodzins observes (p. 21). At Harvard Parker crammed three years of study into a single year, although finances prevented him from earning his AB. Initially planning on a law career, he ultimately turned to ministry, attending Harvard Divinity School. Apparently destined for great things within the Unitarian faith of eastern Massachusetts, Parker began his career modestly, assuming the pastorate of the rather small parish of West Roxbury. A moderate in both social and theological views, Parker might well have bided his time until a better offer presented itself. But such was not to be, as Parker entered the time of his life he called his "period of disappointment": a trying marriage, theological disputation, and ultimately virtual ostracism by his Unitarian brethren. Born into a nondescript Lexington farming family, Parker was determined to move up in the world. His driving ambition included a determination to marry well--to fall for the right woman, one that provided security and instant status. And, of course, he did just that. Lydia Dodge Cabot may have been the love of Parker's life, but their marriage was hardly blissful. How could it be? They resided with Lydia's Aunt Lucy, in her house, in fact; they lived beyond Parker's modest income as pastor of Spring Street Church in West Roxbury; they spent precious little time alone; and, Grodzins suggests, engaged in marital relations only infrequently. They remained childless. Theodore routinely butted heads with Aunt Lucy, while Lydia constantly found herself betwixt and between two powerfully opposing forces. The tug-of-war between the Cabots on the one hand and the husband on the other was never a fair fight. Perhaps the Cabots spoke with more than just the Lowells, as the famous Citation: H-Net Reviews. Field on Grodzins, 'American Heretic: Theodore Parker and Transcendentalism'. H-SHEAR. 07-10-2013. https://networks.h-net.org/node/950/reviews/1198/field-grodzins-american-heretic-theodore-parker-and-transcendentalism Licensed under a Creative Commons Attribution-Noncommercial-No Derivative Works 3.0 United States License. 1 H-SHEAR saying went, but they most certainly spoke not with the Parkers. Relations turned so sour in the marriage that Parker could write, in Greek script, as Grodzins has deftly deciphered, "Go where I may, this fact stares me in the face [My wife is a] DEVIL. I. HAVE. NO. HOPE. In. LIFE" (after p. 294). In the late 1830s and into the 1840s, Parker undertook many of the activities for which he is renowned. He established himself as one of the Transcendentalists, contributing to the Dial, and for a time editing the Massachusetts Historical Review. He attended the 1840 Chardon Street convention, after which he became deeply involved in numerous reform movements. The following year he delivered the first of what were to become smashingly successful lecture series. The Boston Association of Unitarian ministers graciously condemned these first lectures, entitled "Religion," even before he delivered a single one. In the same year Parker delivered and published his famous sermon "A Discourse on the Transient and Permanent in Christianity." By this time Parker, now thirty years old, had established himself as the most prominent Unitarian critic of Unitarianism. Many of his colleagues surely would have concurred with Grodzins's assessment that Parker was a heretic. Parker's famed activities in relation to fugitive slaves and antislavery are conspicuously absent; being the first of two volumes, the narrative breaks off in the middle of the 1840s before Parker's abolitionist career began to take off. American Heretic: Theodore Parker and Transcendentalism is based on the author's 1993 dissertation, and includes a wealth of additional material from work done in the succeeding decade. It also reflects the mind of a mature scholar, who has presented, discussed, evaluated, and published on Parker over several years. For those of us who know the author, this volume turns out to have been worth the wait. Not only is American Heretic an important accomplishment on its own, it easily supercedes everything else written on Parker, period. The nineteenth-century works are far out of date; Henry Steele Commager's Theodore Parker: Yankee Crusader (1936) is a weak book, and the more recent efforts just do not measure up. This is the definitive treatment. That having been stated, not everyone will necessarily agree with Grodzins's interpretations, particularly about the place of religious disputation in Transcendentalism. Was Transcendentalism, in Perry Miller's phrase from a half century ago, "a religious demonstration?" Is the religious aspect what most interests scholars today? And just how heretical was Parker? With heretics like these, it is tempting to think, who needs conservatives! More on these questions shortly. American Heretic breaks new ground in myriad ways. Anyone who thinks they understood Parker heretofore will profit immeasurably from reading and studying this book, as new material informs every page. Grodzins as the meticulous scholar is in evidence throughout. Four examples will suffice. First, Grodzins deciphered Parker's script and managed to "translate" his subject's journals in their entirety. Next, the author identified and utilized "many anonymous published writings by Parker that have never before been attributed to him" (p. 499). The third and fourth, illustrations relate to Parker's manuscripts, and reveal investigative skills worthy of CSI. Hyperbole aside, Grodzins's keen eye picked up the fact that some of Parker's usage of Greek in his journals proved to be transliteration of English, undertaken apparently to mislead his wife. "On closer inspection," as the author notes, "the Greek passage turns out to be in English but written in Greek characters as a kind of code." Finally, with the help of modern technology and know-how, Grodzins managed to recover writing that Parker had, or thought he had, erased from his journals. So ingenious are these efforts, Citation: H-Net Reviews. Field on Grodzins, 'American Heretic: Theodore Parker and Transcendentalism'. H-SHEAR. 07-10-2013. https://networks.h-net.org/node/950/reviews/1198/field-grodzins-american-heretic-theodore-parker-and-transcendentalism Licensed under a Creative Commons Attribution-Noncommercial-No Derivative Works 3.0 United States License. 2 H-SHEAR that the author has reproduced some of his investigative efforts in the book itself. On the basis of such tenacious researching, and the resulting mountain of information isAmerican Heretic constructed. As colleagues and comrades of the author might have surmised,American Heretic is a very sympathetic biography. Upon completion of his study of Charles Francis Adams, Martin Duberman noted that biographers ultimately must decide whether their subject tends toward the heroic or the craven, that being the nature of biographical study. After devoting his entire academic career to date to the examination of Theodore Parker, Dean Grodzins has chosen the former. Parker emerges less as a heretic than a hero, his heresies salutary and laudable, and the man himself courageous and well intentioned. Grodzins renders Parker's actions heroic and his religious ideas an important challenge to what Emerson called a "corpse-cold" Unitarian faith. This is not to say that Grodzins is not critical of his subject. Good scholarship must be critical, and this is scholarship of the first order. Evident are Parker's many weaknesses, foibles, and blemishes. Most notable of these are Parker's prickly sensitivity and, at times, his overblown sense of self- importance. Selflessness is a rare commodity among major intellectual figures to be sure, but some disguise their driving ambition better than others. Emerson, for example, managed to make it appear that fame sought him out. Parker, to the contrary, did the seeking. This is a biography that takes it subject on its own terms. A glance at the table of contents declares as much. There are ten chapters, the title of each is a direct Parker quotation--to wit: "I Preach Abundant Heresies," "Shut in for My Own Good," "The Ashes of My Success." The words "I," "Me" or "My" feature in seven of the ten chapter titles. Not that Grodzins is not critical, for he surely is. But this is a sympathetic project "of recovery." Grodzins reminds the reader that although Emerson, Thoreau, Fuller, and other leading Transcendentalists have been much studied, Parker's life remains "a great hole in our knowledge of the past" (p.
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